All Praise is due to Allah Sub'hanahu wa ta'ala, Who guided us to His Book, the Qur'aan, and to the Sunnah of His Messenger (Sallallahu alaihi wa sallam) and towards understanding the Qur'aan and the Sunnah as understood by the Salaf of this Ummah (Ridhwanullahi alaihim aj'maeen).

From Tafseer of Ibn Katheer(rahimahullah):(So (it will be). And We shall marry them to Hur (fair females) with wide lovely eyes,)This will be a gift in addition to the beautiful wives given to them.

Narrated Abu Hurairah (radhiallahu anhu): The Prophet(Sallallahu alaihi wa sallam) said, "The first batch (of people) who will enter Paradise will be (glittering) like the moon on a full-moon night, and the batch next to them will be (glittering) like the most brilliant star in the sky. Their hearts will be as if the heart of a single man, for they will have neither enmity nor jealousy amongst themselves; everyone will have two wives from the Hur, (who will be so beautiful, pure and transparent that) the marrow of the bones of their legs will be seen through the bones and the flesh." [Sahih Al -Bukhari 4/3254 page 476].

A question is posed to Zakir Naik concerning the Hur - which is a matter of Unseen, al-Ghayb.

Zakir Naik Responds...The Sister has asked a question, that when a man enters a paradise he will get a hur that is a beautiful maiden then what will a woman get when she enters paradise. The Quran, has mentioned the word Hur, in no less than four different places.Its mentioned in Surah Dukhan, Chapter 44 verse number 54, its mentioned in Surah Tur, chapter number 52 verse number 20, its mentioned in Surah Rahman chapter 55 verse number 72 aswell as Surah Wa'qiah Chapter 46 verse number 22 [Note:- Surah Wa'qiah is numbered 56 and not 46(Surah Ahqaf)! He is so unreliable on his numbers then what about his fatawas!]. And many of the translations especially the urdu translations, have translated the word Hur as beautiful maiden! If the word Hur means a beautiful maiden, then what will the woman get in the paradise. Actually the word Hur is a plural for ahwaar - which is applicable to the man and hawar - which is applicable to the woman and it signifies the characterestic of hawar which means big, white, beautiful eye and describes especially the whiteness of the eye. The similar thing is mentioned, azwajun muthahharin...many places in the Quran; in Surah Baqarah Chapter number 2 verse number 25 and Surah Nisa Chapter number 4 verse number 57 which says azwajun muthahharathun which means companion, friend. So the word Hur is rightly translated by Muhammad Asad as spouse and also by Abdullah Yousuf Alee as companion. So Hur actually means a companion or a spouse. It has no gender. Further a man will get a good lady with big beautiful eyes and for a woman she will get a good man with big beautiful eyes..Hope that answers the question.........[claps from general people - Narrated 'Abdullah bin Amr: I heard the Prophet (Sallallahu alaihi wa sallam) saying, "Allah will not deprive you of knowledge after he has given it to you, but it will be taken away through the death of religious learned men with their knowledge. Then there will remain ignorant people who, when consulted, will give verdicts according to their opinions whereby they will mislead others and will go astray."

Fatwa Of Shaikh Muhammad Ibn Salih al-Uthaimeen (rahimahullah) On The Same Question

Q.58. It has been mentioned that men will have Al-Hur Al-'Ain[1] in Paradise. What will there be for women?

Response Of Shaikh Ibn 'Uthaimeen (rahimahullah) - Allah, the Most Blessed, the Most High says, regarding the blessings of Paradise:

" ..Therein you shall have (all) that your inner-selves desire, and therein you shall have (all) for which you ask for. An entertainment from (Allâh), the Oft-Forgiving, Most Merciful." (Surah Fussilat 41:31-32)

And He, the Most High says:

"..And therein all that inner-selves could desire, and all that eyes could delight in and you will abide therein forever." (Surah Az-Zukhruf 43:71)

And it is well known that marriage is one of the things which the souls desire most, and so it will be found in Paradise for the people of Paradise, whether they be men or women. So, Allah, the Most Blessed, the Most High will marry the woman in Paradise to the man who was her husband in the life of this world, as He, the Most Blessed, the Most High says:

"Our Lord! And make them enter the 'Adn (Eden) Paradise (everlasting Gardens) which you have promised them - and to the righteous among their fathers, their wives, and their offspring! Verily, You are the All Mighty, the All-Wise." (Surah Ghafir 40:8)

If she did not marry in the life of this world, then Allah, the Most High will marry her to one who pleases her in Paradise.

[1] Al-Hur Al-'Ain: Beautiful maidens of Paradise

Taken from Fatawa Arkan-ul-IslamIslamic Verdicts on the Pillars of Islam Pages 178 - 179, By the Honorable Shaikh Muhammad bin Salih Al-'UthaimeenCollected and Arranged by Fahd bin Nasir bin Ibrahim As Sulaiman Darussalam

A set up iftaa requires a specific responsibilitity of knowledge(ilm) and action (amal). Every Tom and Harry is not authorized to issue fatwas. Allama Ibn Taymiyyah (Rahimahullah) says " When, a chef who cooks chapattis(bread) has a guard allotted over him then why should jaahil (ignorant)muftis be left free."

To what level the shahaba of Rasool'Allah (Sallalahu alaihi wa sallam) were careful in the matter of issuing fatawas? It can be estimated with the fact that every one of them would desire that 'if only someone else would accept this responsibility'. Even though, without doubt, when each one of them was upon guidance and had excelled in Ma?rifah.

At'aa (Rahimahullah) says "I have seen with my own eyes such noble ones that when they were asked a fatawa, due to the severity of realizing its responsibility they would shiver & quiver, and look at the honourable and great Imam of Fiqh & Hadeeth, Sha'bee (Rahimahullah), once he was asked about an issue then he responded 'I dont know'. Upon that it was said 'Dont you feel ashamed with this response (your agreement of bring ignorant)?' he responded, 'when the angels do not feel shame saying ?..

then why should I be ashamed?' Subhan'Allah such was this noble one, honourable man on one side, and on the other side there are those distasteful ones who dare to isssue fatwas in favour of every misguidance.

When one who has not inhereted (knowlege) becomes a mufti he is a sinner, disobiedient and rebellious. Any king who appoints someone like this is not less in sin than him. Abul Farj bin Jawzee (Rahimahullah) says 'it is required for the kings to keep such type of people away from such positions like the kings of Banu Umayyah have done.

These are such kind of people who are sitting upon pathways and are not possessors of any knowledge and any traveller who comes out they direct him if he needs to go to such-and-such a place then take this route even though they themselves do not know of this route.

Or they are like those who they themselves do not know the Qibla but are sitting to show the Qibla to those who establish prayer.

And there are those who do not know one word of tibb (medicine) but opens up a hospital/dispensary/pharmacy. In fact this one is the worst amongst all of them, when the kings have the right not to allow an illiterate for making medication and practicing medicine , so is this not their right to prevent those ignorant ones from becoming muftis and issuing fatwas? Those who do not possess knowlege concerning Qur'an and Sunnah.

[Note:- Meaning the knowledge of Qur?aan and Sunnah as understood by the Salaf-us-Saalih and not interpretation in opposition to it and neither an interpretation purely upon aql, desires, personal reasoning etc. and then claiming that this is from the Qur'aan and the Sunnah ? Refer the same book for this meaning and discussion in detail & Shaikh Nasiruddeen albanee (rahimahullah's) tape 'Haadhihi Daawathunaa' ].

Our Ustaadh (teacher/Shaikh) Rahimahullah [Referring to Imam Ibn Taymiyyah rahimahullah] used to deal strictly with such people. Once someone said to him, 'will you appoint a guard upon the muftis?' He replied

quote:

'What is so amazing about this? When the chefs cooking chapattis(bread) have a guard appointed upon them then what is the reason that these muftis should be left free?'

Ibn Maajah and other have reported that the Prophet (Sallalahu alaikhi wa sallam) said 'which ever person issues a fatwa without knowlege the burden is upon that same mufti'. It is recorded in the sahih hain 'Allah will not deprive you of knowledge after he has given it to you, but it will be taken away through the death of religious learned men with their knowledge. Then there will remain ignorant people who, when consulted, will give verdicts according to their opinions whereby they will mislead others and will go astray'.

quote:

It is recorded in one marfoo hadith that those people who issue fatwa without knowlege upon them is the curse of the angels of the heavens and the earth (Abul Farj and others).

[Correction:- The Urdu translation has printed ?Abul Farh and others? for the reference of this marfoo? hadeeth however it is Abul Farj ? Refer to Volume 4 in Arabic with Thahqeeq and Ta?leeq of Asaimaddeen Thabaabthi ]

Imam Maalik (Rahimahullah) says 'if anyone is questioned about a Shar?eeah ruling on a matter then before replying he should fix in his mind reflecting paradise and hellfire....and think, how, on Yaum al-Qiyaamah, will he be able to achieve liberation (of his self) ? (and then) give answer (to the question ). Once he was questioned regarding which he replied ?I don?t know?. Then it was said to him, ?Verily! This is such a light, easy(simple) issue! ?( ÇäåÇ ãÓÃáÉ ÎÝíÝÉ ÓåáÊ ) .

He( Imam Malik) burst into anger and said, listen! Not a thing(sha?i) from the Ilm ( of the Shar?eeah) is light. Have you not heard this ayah of the Qur?aan ?

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[Note:- Ibn Katheer rahimahullah said:

(Verily, We shall send down to you a Word Thaqil.) Al-Hasan and Qatadah both said, "The actions with it.'' It has also been said that it means it will be heavy at the time of its revelation due to its magnificence. This is similar to what Zayd bin Thabit said. He said, "The Messenger of Allah received some revelation while his thigh was on top of my thigh, and my thigh was almost crushed due to it.'' Imam Ahmad recorded from `Abdullah bin `Amr that he said, "I asked the Prophet , `O Messenger of Allah! Do you feel anything when revelation comes (to you)' The Messenger of Allah replied,

(I hear a ringing and then I remain quiet when that occurs. There has not been a single time that revelation has come to me except that I thought that my soul was about to be taken (death).)'' Ahmad was alone in narrating this. In the beginning of Sahih Al-Bukhari, it is recorded from `A'ishah that Al-Harith bin Hisham asked the Messenger of Allah , "How does the revelation come to you'' The Prophet replied,

(Sometimes it comes to me like the ringing of a bell, and it is most severe upon me. Then this state passes away from me after I have grasped what is inspired. Sometimes the angel comes to me in the form of a man and talks to me and I grasp whatever he says.) `A'ishah added, "Verily, I saw him receiving revelation and I noticed the sweat dropping from his forehead on a very cold day as the revelation ended.'' This is the wording recorded by Al-Bukhari. Imam Ahmad recorded from `A'ishah that she said, "If the Messenger of Allah received any revelation while he was on his riding animal, it would begin moving its Jiran intensely.'' The Jiran is the bottom of the neck. Ibn Jarir chose the interpretation that it (the revelation) is heavy in both ways simultaneously. This is as `Abdur-Rahman bin Zayd bin Aslam said, "Just as it is heavy in this world, it will also be heavy on the Day of Judgement in the Scales.'' ]

Imam Maalik then said: Knowledge (Ilm) in its entirety, all of it, is HEAVY and specifically that part of it regarding which we shall be questioned on the Yaum al-Qiyaamah. (Imam Malik) He narrated: Until SEVENTY (70) of my usthaadh(Teachers,scholars) gave me sanad(approval,tazkiyyah, ijaazah) that I have become suitable to pronounce legal verdicts (fatawas), I never ever gave a fatwa. It is not befitting for a human being that he should all by himself deem to be an ahl(inheritor) of something(work, field, knowledge) unless those well versed(specialists, scholars ) do not say that.

Until I consulted with Imam Raabi'aa and Imam Yahya Ibn Sa'eed, and until they ordered me to give this fatwa I did't initiate giving fatawas. And if these noble elders( Imams, these knowledgeable ones,these ulemaa) had stopped me , then Wallah I would have stopped.

Don't you see in difficult problems even the sahabah (radi Allahu anhum)until they discussed with others, they never used to give a decisive answer , even though the magnitude of guidance from Allah that was available to them, is quite apparent.

So then, what are we, those whose sins and wrong doings have caused our hearts to become rusted. His condition too was such that whenever he was asked about a problem, then it could be felt as if he is standing in between paradise and hellfire.

At'aa Ibn Abee Rabaa?h (rahimahullah) has stated that I have even witnessed such men who when a questioned, would tremble, quiver and shiver while answering.

Leave alone all of them , when (the best of Prophets & Messengers )Rasoolullaah (sallalahu alaihi wa sallam) was asked, which are the evil places in the cities ? He answered, I do not know until I ask Jibra'eel (alaihis salaam); and after asking him he answered that the city's worst places are the markets.

Imam Ahmad (rahimahullah) stated that to present yourself as a mufti is one dangerous burden to place upon yourself. Yes, this is another issue, that some need of this kind has forced you.

Sha'abee (rahimahullah) was asked about one problem he answered that I do not know, so it was said to him, do you not feel ashamed saying this? You are the one Faqeeh of the whole of Iraaq.

He answered, to say this the angels did not feel ashamed so why should I be ashamed? They said clearly that, O Allaah! We have no knowledge except that which You have made us aware of.

Some of the Ahl-al-Ilm said: You don?t know what is the benefit of saying ? I don?t know! ? By saying this, people will make you aware of that Ilm which you do not possess but as opposed to this when you make false claims of knowledge then they will question you to the extent that your ignorance will become apparent.

Utbah bin Muslim (rahimahullah) says that I was in companionship of Abdulallah Ibn Umar (radi'Allahu anhum) for thirty-four months. I saw that he responded to majority of questions saying ? I don?t know?.

Sa'eed bin Musayb (rahimahullah) would practice great restraint against answering questions . Even then if they had to give an answer then first would make this supplication, O Allaah! You save me, and save others from me.

Imam Shaa'fee (rahimahullah) was asked one question, he did not answer, rather he became quiet, so it was said, why don?t you give an answer? He replied, I am thinking whether the (fadheelah) higher state is in remaining quiet or in giving an answer.

Ibn Abee Layla (rahimahullah) has stated that, I have attained one hundred and twenty Ansari sahabah. I saw from amongst them, that when someone was asked about a problem he would pass it to others until it had passed all of them and the problem would come back to the first one. Whenever a need for hadith to be narrated or a need for a fatwa to be given, each one would desire that someone else would issue the fatwa.

quote:

Abu Al-Husayn Azdee(rahimahullah) says that in our era the peoples condition is such that whatsoever you ask, how much ever you ask they will go on answering even though in each and every issue is such that if Umar al-Farooq(radi Allahu anhu) were to face it then he would gather all the Badaree Sahabah (radhiAllaahu Anhum){Sahabah who fought the battle of Badr} and would enquire from them.

Imam Qasim bin Mohammed (rahimahullah) was asked about an issue, he replied I do not remember the answer to this very well. The questioner said, I only know you, and have only come to you. He replied, do not look at my extended beard and my gathering full of people, Wallah! I do not know the answer to this problem very well. One of the Shaykh from the Queresh who was sitting next to him began to say, look brother do not leave him, you will not find a more knowledgeable gathering than this today (In this time) . At this Imam Qasim stated, Wallah! My tongue been cut off is more beloved to me than I speak about that which I have no knowledge of.

Salmaan (radi Allahu anhu) wrote to Abu Dharda (radi Allahu anhu) these two noble elders had a tie of brotherhood, that I have come to know, you have taken upon yourself to be a tabeeb (pharmacist), so do not give an unknown treatment and do not become an enemy of the Muslims. Now his (own)condition is such that he would resolve an argument between two people, but would call them again and would say present it again so that I may give it more attention.